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Historically, jihad was long encouraged by the West, a perspective which has not gained sufficient recognition in scholarly literature. Berlin played an important role in this ever since the times of Kaiser Wilhelm II till the end of Hitler's Third Reich. The Germans, playing the game of big-power politics against primarily the British Empire, actively fanned jihad among the Muslims worldwide. Later, the USA did the same to encourage Afghan mujahideen fighters to fight back the Soviet invasion of their country in December 1979. Hence the term 'directed jihad', suggesting that the history of jihad in the twentieth century shows much active Western support behind the phenomenon. Paradoxically, this—at least partial—creation of the West is now turning against the latter.

Résumé Le concept de jihad est central dans la doctrine islamique, mais il caractérise une situation d'exception, surtout lorsqu'il mobilise chaque individu pour défendre la communauté contre l'agression. Justifiant le recours aux armes et le bouleversement des hiérarchies établies, il peut se retourner contre ceux qui l'ont initié, et entraîner la sédition et la ruine. Pour cela, les docteurs de la loi, ou oulémas, ont toujours été soucieux de le circonscrire et d'éviter qu'il ne soit proclamé par des individus non habilités. Or, depuis la fin du jihad afghan en 1989, on assiste à une prolifération du jihad tous azimuts – qui pose des problèmes fondamentaux sur les plans doctrinal et politique.

Jihad is a central concept of the Islamic doctrine, but it relates to an exceptional situation, above all when it mobilizes every individual to defend the community from an aggression. As it justifies the use of arms and the upsetting of established hierarchies, it can be turned against those who launched it and lead to sedition and ruin. For this very reason, the doctors of the Law -- the ulemas -- have always tried to delimit its application and to avoid its being launched by unauthorized individuals. However, since the end of the Afghan Jihad in 1989, there has been a proliferation of jihad, a situation that raises major doctrinal and political problems. Adapted from the source document.

This paper explores what the meaning of jihad and Sufi is and how a Sufi jihad. The aim of this research is to correct the wrong understanding of Sufism and Sufi teachings and explain that Sufism in Sufism never lags in jihad with its various aspects. Jihad is all forms of maximum effort for the application of Islamic teachings and eradication of tyranny, both for oneself, society and the universe by not knowing despair, surrender, and strings attached, both through physical struggle, emotions, possessions, energy, and science in order reach the pleasure of Allah Almighty. Being Sufi is a person who tries to purify and decorate himself with commendable qualities to draw closer to Allah. Sufis not only adorn themselves with praiseworthy qualities and mahdhah worship rites only to God Almighty, but a Sufi person is still required to draw closer to Allah swt with jihad efforts such as spiritual jihad, ethical jihad, intellectual jihad and politics. Keyword: Islam; Jihad; Sufi

In the last 10 years, we have seen an increased frequency of fear and criticism of Islam and Muslims in the Czech media scene. Even though the percentage of Muslims in the Czech Republic is tiny (approx. estimate is 0.2%), there are active groups and movements in the country that seek to stop the spread of Islam in the Czech Republic, and the discussion of threats from Muslims routinely permeates political statements. A very common argumentation of Czech anti-Islamic claims uses the presentation of jihad as evidence of the danger that threatens the Western world from Muslims. The most widespread understanding of this phenomenon still presents jihad as armed violence against non-Muslims, which is supposed to be clear evidence of the warlike and violent nature of Islam. However, in the Czech-language milieu in recent years, there have also been descriptions of other forms of so-called "creeping" or "stealth" jihad. The article focused on the analysis of the concepts of "population jihad" or "demographic jihad", violent "sexual jihad", "womb jihad" or "wombfare", and the so-called "great replacement" as presented on websites, radio, and social networks by the authors of the Czech-language anti-Islamic milieu. The present text thus illustrated the use of interpretations of sexual and demographic jihad to rationalize the fear and hatred of Muslims and Islam in the Czech Republic.

As of October 2014, the Tunisian Ministry of the Interior listed up co 3,000 Tunisian fighters as active within Syria and Iraq, with a further 9,0000 detained at ports, airports, and border crossings as they tried to leave the country, suspected by officials of attempting to join jihadi missions in Syria and Iraq. No reliable information is available to indicate how many fighters have joined these missions since the Western bombing campaign against the Islamic State began in September. However, reports suggest an increase in both jihadist numbers and activities. In most recent figures, from August this year, cite 6,000 new fighters as having swelled the ranks of the Islamic State since the beginning of its rapid push across northern Syria and into Iraq, according to the UK-based Syrian Observatory for Human Rights. Here, Coldwall examines the global jihad that conflict in Syria and Iraq is taking place. Adapted from the source document.

Qur'an and conquest --. - The "greater jihad" and the "lesser jihad" --. - The crystallization of jihad theory: crusade and counter-crusade --. - Jihad during the nineteenth century: renewal and resistance --. - Radical Islam and contemporary jihad theory --. - Globalist radical Islam and martyrdom operations --. - The rise of jihadi states

Describes rise of radical Islamist groups under the Suharto regime, sources of their appeal and growing influence since the regime's 1998 collapse, terrorist attacks by Jamaah Islamiyah (JI), led by Abu Bakr Bashir, and Laskar Jihad, the Oct. 2002 JI Bali nightclub bombing, and President Megawati Sukarnoputri's failure to confront the threat.

Abstrak: Radikalisme atas nama Islam kembali marak di Dunia Islam kontemporer. Gerakan ini mewujud dalam berbagai aksi kekerasan dan perlawanan terhadap kelompok-kelompok yang dianggap sebagai musuh Islam. Faktor politik, ekonomi, dan ketidakadilan global yang dbungkus dengan sentimen keagamaan menjadi pendorong kebangkitan gerakan ini. Dengan ideologi "jihad"-nya, mereka menyebarkan pahamnya ke berbagai belahan dunia, tak terkecuali Indonesia. Dengan pendekatan sosio-politik, kajian ini hendak mengkaji ideologi gerakan Jihad Global, pengaruh, dan jaringannya di Indonesia. Dari kajian ini terlihat bahwa gerakan Jihad Global memiliki kaitan erat dengan gerakan reformasi Islam yang merupakan respons atas kemunduran Dunia Islam berhadapan dengan Dunia Barat. Pengembangan ide ini oleh Sayyid Quthb membuat gerakan reformasi bukan sekedar sebagai otokritik atas kondisi umat, namun juga mengeras menjadi ideologi perlawanan terhadap sistem yang dianggap menindas. Ideologi perlawanan inilah yang kemudian mengilhami berbagai gerakan ekstrem di Indonesia pasca reformasi. Abstract: Radicalism in the name of Islam is re-emerging in the contemporary Islamic world. This movement manifested in various acts of violence and resistance against "enemies of Islam". Political, economic, and global injustice factors wrapped in religious sentiments are the driving forces for the revival of this movement. With ideology of "jihad", they spread their understanding to various parts of the world, including Indonesia. With a socio-political approach, this study aims to examine the ideology of the Global Jihad movement, its influence, and its network in Indonesia. From this study, it can be seen that the Global Jihad movement is closely related to the Islamic reform movement which is a response to the decline of the Islamic world in dealing with the West. The development of this idea by Sayyid Qutb made the reform movement not only as an autocritic of the condition of the ummah, but also hardened into an ideology of resistance to a system ...

Lia, Brynjar: Architect of global Jihad. - New York/N.Y. : Columbia University Press, 2008 + Enthält Rezensionen von: Rougier, Bernard: Everyday Jihad : the rise of militant Islam among Palestinians in Lebanon. - Cambridge/Mass. : Harvard University Press, 2007 + Sageman, Marc: Leaderless Jihad : terror networks in the twenty-first century. - Philadelphia/Pa : Penn Press, 2007

'Jihad' is a highly charged word. Often mistranslated as 'Holy War', it has become synonymous with terrorism. Current political events have entirely failed to take account of the subtlety and complexity of jihad. Like many concepts with a long history, different cultural ideas have influenced the religious aspects of jihad. As a result its original meaning has been adapted, modified and destabilized - never more than at the present time. How does jihad manifest itself in Muslims' everyday lives? What impact has 9/11 and its backlash had on jihad? By observing the current crisis of identity among ordinary Muslims, this timely book explores why, and in what circumstances Muslims speak of jihad. In the end, jihad is what Muslims say it is. Marranci offers us a nuanced and sophisticated anthropological understanding of Muslims' lives far beyond the predictable cliches.Have a look at the author´s blog hereExplores the different cultural ideas that have influenced the religious aspects of jihad. 'jihad', a term often mistranslated as 'Holy War', has become synonymous with terrorism. This book, by observing the crisis of identity among ordinary Muslims, explores why, and in what circumstances Muslims speak of jihad.Gabriele Marranci is Lecturer in the Anthropology of Religion, School of Divinity and Religious Studies, University of Aberdeen. He is the founding editor of Contemporary Islam: Dynamics of Muslim Life.

A review essay on a book by George Weigel, Faith, Reason, and the War against Jihadism: A Call to Action (Doubleday Religious, 2007).